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[Page 359]

MARCH. 1945

The Birth of the Bahá’í Revelation — Shoghi Effendi

Islam, Part Two — Emeric Sala

How Civilizations Die, Editorial — Horace Holley

Race and Man, book review — Maye Harvey Gift

Naw-Rúz, poem — Elizabeth Hackley

The Light of Life, poem — Vinson Brown

With Our Readers

INDEX

T HEBAHA’ {MAGAZINE ,

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World Order was founded March 21, 1910 as. BaM'i Newa, the firs! organ of the American Bahá’ín. In March, 1911, its title wu clunged to Star 9] tin '33:. Beginning November. 1922 the magazine appeared under the am of The Bahá’í Magazine. The issue of April, 1935 catried the pram! title of World Order, combining The Bahá’í Magw zinc and 'orld Unity, which hid been founded October, 1927. The present number reprehenh Volume XXXV of the nonlinuous Bahá’í publication.

WORLD ORDER #- nhlilhcd monthly in Wilmeuo. 111.. by the Publishing Cmmnilm of the NM Sniritul Ambly o! the Bahá’ís of the United States M Cum EDITOIS: Garret: Bony. Gemude K. liennlng, Home Holley. Bath Hyde Kirkplnhk.

Editorial OM Mn. Gemmde K. flaming. Secretary ‘ 69 Amman» Rum. Wum-niu. ILL. .

Publication Oficc 110 Luann Mum. Wanna, ILL

C. R. Wood. Bushm- Mmler ' Printed in USA.

Mum, 1945. Voumr: X, Nun's“ l2 .

SUBSCRJPTIONS: 81.50 per year, fox United Sula, its united: and poster uiom; [at Canada. Cuba. Mexico. Central and Somh America. Single copies, 15c. V Foreign suboetipfians. 81.75. Make checks and money nrden payable to World Ordu Magazine, 110 Linden Avenue. Wilmette. minds. Entered a 'second clau' mum April 1. 1940, n the post eflioe ac Wilmetm, 111.. undfl the Ac! 0! Much 3. 1m. Comm. mmiflmfl 19“ by Bahá’í 99mm». Committee. Two redacted n U. S. Pam: Ofllu.

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[Page 361]WOBLD 0BDEB

The Bahá’í Magazine

VOLUME X

MARCH, 1945

NUMBER 12

The Birth of the Bahá’í Revelation

SHOGHI EFFENDI

HE circumstances in which

the Vehicle of this newborn Revelation, following with such swiftness that of the Báb, received the first intimations of His sublime mission recall, and indeed surpass in poignancy the soul-shaking experience of Moses when confronted by the Burning Bush in the wilderness of Sinai; of Zoroaster when awakened to His mission by a succession of seven visions; of Jesus when coming out of the waters of the Jordan He saw the heavens opened

and the Holy Ghost descend like a dove and light upon Him; of Muhammad when in the Cave of Hira, outside of the holy city of Mecca, the voice of Gabriel bade Him “cry in the name of Thy Lord”; and of the Báb when in a dream He approached the bleeding head of the Imam Husayn, and, quaffing the blood that dripped from his Iacerated throat, awoke to find Himself

the chosen recipient of the outpouring grace of the Almighty.

What, we may well inquire at this juncture, were the nature and implications of that Revelation which, manifesting itself so soon after the Declaration of the Báb, abolished, at one stroke, the Dispensation which that Faith had so newly proclaimed, and upheld, with such vehemence and force, the Divine authority of its Author? What, we may well pause to consider, were the claims of Him W’ho, Himself a disciple of the Báb, had, at such an early stage, regarded Himself as empowered to abrogate the Law identified with His beloved Master? What, we may further reflect, could be the relationship between the religious Systems established before Him and His own” Revelation—a Revelation which, flowing out, in that extremely perilous hour, from His travailing soul, pierced the

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gloom that had settled upon that pestilential pit, and, bursting through its walls, and propagating itself as far as the ends of the earth, infused into the entire body of mankind its boundless potentialities, and is now under our very eyes, shaping the course of human society?

He Who in such dramatic circumstances was made to sustain the overpowering weight of so glorious a Mission was none other than the One Whom posterity will acclaim, and Whom innumerable followers already recognize, as the Judge, the Lawgiver and Redeemer of all mankind, as the Organizer of the entire planet, as the Unifier of the children of men, as the Inaugurator of the long-awaited millennium, as the Originator of a new “Universal Cycle,” as the Establisher of the Most Great Peace, as the Fountain of the Most Great Justice, as the Proclaimer of the coming of age of the entire human race, as the Creator of a new World Order, and as the Inspirer and Founder of a world civilization.

To Israel He was neither more nor less than the incarnation of the “Everlasting F ather,” the Lord of Hosts” come down “with ten thousands of saints”; to Christendom Christ returned “in the glory of the Father,” to Shi‘ah Islam the return of the

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Imam Husayn; to Sunni Islém the descent of the “Spirit of God” (Jesus Christ); to the Zoroastrians the promised ShéhBahrém; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.

In the name He bore He combined those of the Imam Husayn, the most illustrious of the successors of the Apostle of God—the brightest “star” shining in the “crown” mentioned in the Revelation of St. John—and of the Imam ‘Ali, the Commander of the Faithful, the second of the two “witnesses” extolled in that same Book. He was formally designated Bahá’u’lláh, an appellation specifically recorded in the Persian Bayén, signifying at once the glory, the light and the splendor of God, and was styled the “Lord of Lords,” the “Most Great Name,” the “Ancient Beauty,” the “Pen of the Most High,” the “Hidden Name,” the “Preserved Treasure,” “He Whom God will make manifest,” the “Most Great Light,” the “All-Highest Horizon,” the “Most Great Ocean,” the “Supreme Heaven,” the “PreExistent Root,” the “Self-Subsistent,” the “Day-Star of the Universe,” the “Great Announcement,” the “Speaker on Sinai,” the “Sifter of Men,” the “Wronged One of the World,” the “Desire of the Nations,” the

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“Lord of the Covenant,” the “Tree beyond which there is no passing.” He derived His descent, on the one hand, from Al)raham (the Father of the Faithful) through his wife Katurah, and on the other from Zoroaster, as well as from Yazdigird, the last king of the Séséniyén dynasty. He was moreover a descendant of Jesse, and belonged, through His father, Mirzá Buzurg -—-—a nobleman closely associated with the ministerial circles of the Court of Fath-‘Ali Shah—-to one of the most ancient and renowned families of Mézindarén.

To Him Isaiah, the greatest of the Jewish prophets, had alluded as the “Glory of the Lord,” the “Everlasting Father,” the “Prince of Peace,” the “W anderful,” the “Counsellor,” the “Rod come forth out of the stem of Jesse” and the “Branch grown out of H is roots,” Who “shall be established upon the throne of David,” Who “will come with strong hand,” Who “shall judge among the nations,” Who “shall smite the earth with the rod of H is mouth, and with the breath of H is lips slay the wicked,” and Who “shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” Of Him David had sung in his Psalms, acclaiming Him as the “Lord 01‘ Hosts” and the “King of Glory”

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To Him Haggai had referred as the “Desire of all nations,” and Zachariah as the “Branch” Who “shall grow up out of H is place," and “shall build the Temple of the Lord.” Ezekiel had extolled Him as the “Lord” Who “shall be king over all the earth,” while to His day Joel and Zephaniah had both referred as the “day of Jehovah,” the latter describing it as “a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers.” His Day * Ezekiel and Daniel, had, more over, both acclaimed as the “day of the Lord,” and Malachi described as “the great and dreadful day of the Lord” when “the Sun of Righteousness” will “arise, with healing in H is wings,” whilst Daniel had pronounced His advent as signalizing the end of the “abomination that maketh desolate.”

To His Dispensation the sacred books of the followers of Zoroaster had referred as that in which the sun must needs be brought to a standstill for no less than one whole month. To Him Zoroaster must have alluded when, according to tradition, He foretold that a period of three thousand years of conflict and

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contention must needs precede the advent of the World-Savior Shah-Bahram, Who would triumph over Ahriman and usher in an era of blessedness and peace.

He alone is meant by the prophecy attributed to Gautama Buddha Himself, that “a Buddha named Maitreya, the Buddha of universal fellowship” should, in the fullness of time, arise and reveal “His boundless glory.” To him the Bhagavad-Gita of the Hindus had referred as the “Most Great Spirit,” the “Tenth Avatar,” the Immaculate Manifestation of Krishna.”

To Him Jesus Christ had referred as the “Prince of this world,” as the “Comforter” Who will “reprove the world of sin, and of righteousness, and judgment,” as the “Spirit of Truth” Who “will guide you into all truth,” Who “shall not speak of H imself, but whatsoever H e shall hear, that shall He speak,” as the “Lord of the Vineyard,” and as the “Son of Man” Who “§hall come in the glory of H is F ether” “in the clouds of heaven with power- and great glory,” with “all the holy angels” about Him, and “all nations” gathered before His throne. To Him the Author of the Apocalypse had alluded as the “Glory of God,” as “Alpha and Omega,” “the Beginning and the End,” ‘the

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F irst and the Last.” Identifying His Revelation with the “third woe,” He, moreover, had extolled His Law as “a new heaven and a new earth,” as the “T abernacle of God,” as the “Holy City,” as the “New Jerusalem, coming down from God out of heaven,

prepared as a bride adorned for

her husband.” To His Day Jesus Christ Himself had referred as “the regeneration when the Son of Man shall sit in the throne of His glory.” To the hour of His advent St. Paul had alluded as the hour of the “last trump,” the “trump of God,” whilst St. Peter had spoken of it as the “Day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.” His Day he, furthermore, had described as “the times of refreshing,” “the times of restitution of all things, which God hath spoken by the mouth of His holy Prophets since the world began.”

To Him Muhammad, the Apostle of God, had alluded in His Book as the “Great Announcement,” and declared His Day to be the Day whereon “God” will “come down” “overshadowed with clouds,” the Day whereon “thy Lord shall come and the angels rank on rank,” and “The Spirit shall arise and the angels shall be ranged in order.” His advent He, in that Book, in a

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sfirih said to have been termed by Him “the heart of the Qur’dn,” had foreshadowed as that of the “third” Messenger, sent down to “strengthen” the two who preceded Him. To His Day He, in the pages of that same Book, had paid a glowing tribute, glorifying it as the “Great Day,” the “Last Day,” the “Day of God,” the “Day of Judgment,” the “Day of Reckoning,” the “Day of Mutual Deceit,” the “Day of Severing,” the “Day of Sighing,” the “Day of Meeting,” the Day “when the Decree shall be accomplished,” the Day whereon the second “Trumpet blast” will be sounded, the “Day when mankind shall stand before the Lord of the world,” and “all shall come to Him in humble guise,” the Day when “thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud,” the Day “wherein account shall be taken,” “the approaching Day, when men’s hearts shall rise up, choking them, into their throats,” the Day when “all that are in the heavens and all that are on the earth shall be terror-stricken, save him whom God pleaseth to deliver,” the Day whereon “every suckling woman shall forsake her sucking babe, and every woman that hath a burden in her womb shall cast her burden,” the Day “when the earth shall shine with

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the light of her Lord, and the Book shall be set, and the Prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged.”

The plenitude of His glory the Apostle of God had, moreover, as attested by Bahá’u’lláh Himself, compared to the “full moon on its fourteenth night.” His station the Imam ‘Ali, the Commander of the Faithful, had, according to the same testimony, identified with “Him W ho conversed with Moses from the Burning Bush on Sinai.” To the transcendent character of His mission the Imém Husayn had, again according to Bahá’u’lláh, borne witness as a “Revelation whose Revealer will be He Who

revealed” the Apostle of God Himself.

About Him shaylgh Ahmaid-iAhsé‘i, the herald of the Bábi Dispensation, who had foreshadowed the “strange happenings” that would transpire “between the years sixty and sixtyseven,” and had categorically affirmed the inevitability of His Revelation had, as previously mentioned, written the following: “The Mystery of this Cause must needs be made manifest, and the Secret of this Message must needs be divulged. I can say no more, I can appoint no

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time. His Cause will be made known after Bin (68)” (i.e., after a while).

Siyyid Kazim-i-Rashti, Shaylgh Ahmad’s disciple and successor, had likewise written: “The Qa’im must needs be put to death. After He has been slain the world will have attained the age of eighteen.” In his Sharh-i-Qasidyi-Lamiyyih he had even alluded to the name “Bahá.” Furthermore, to his disciples, as his days drew to a close, he had significantly declared: “Verily, I say, after the Qa’im the Qayyfim will be made manifest. For when the star of the former has set the sun of the beauty of Husayn will rise and illuminate the whole world. Then will be unfolded in all its glory the ‘Mystery’ and the ‘Secret’ spoken of by Shaylfii Ahmad. . . . To have attained unto that Day of Days is to have attained unto the crowning glory of past generations, and one goodly deed performed in that age is equal to the pious worship of countless centuries.”

The Báb had no less significantly extolled Him as the “Essence of Being,” as the “Remnant of God,” as the “0mnipotent Master,” as the “Crimson, all—encompassing Light,” as “Lord of the visible and invisible,” as the “sole Object of all previous Revelations, including The Revelation of the Qd’im

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H imself.” He had formally designated Him as “He Whom God shall make manifest,” had alluded to Him as the “A566 Horizon” wherein He Himself lived and dwelt, had specifically recorded His title, and eulogized His “Order” in His best-known work, the Persian Bayén, had disclosed His name through His allusion to the “Son of ‘Ali, a true and undoubted Leader of men,” had, repeatedly, orally and in writing, fixed, beyond the shadow of a doubt, the time of His Revelation, and warned His followers lest “the Bayán and all that hath been revealed therein” should “shut them out as by a tell” from Him. He had, moreover, declared that He was the “first servant to believe in H im,” that He bore Him allegiance “before all things were created,” that “no allusion” of His “could allude unto H im,” that ‘the yearold germ that holdeth within itself the potentialities of the Revelation that is to come is endowed with a potency superior to the combined forces of the whole of the Bayán.” He had, moreover, clearly asserted that He had “covenanted with all

created things” concerning Him Whom God shall manifest ere the covenant concerning His own mission had been established. He had readily acknowledged that He was but “a letter” of

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that “Most M ighty Book,” “a dew-drop” from that “Limitless Ocean,” that His Revelation was “only a leaf amongst the leaves of His Paradise,” that “all that hath been exalted in the Bayán” was but “a ring” upon His own hand, and He Himself “a ring upon the hand of Him W horn God shall make manifest,” Who, “turneth it as He pleaseth, for whatsoever He pleaseth, and through whatsoever H e pleaseth.” He had unmistakably declared that He had “sacrificed” Himself “wholly” for Him, that He had “consented to be cursed” for His sake, and to have “yearned for naught but martyrdom” in the path of His love. Finally, He had unequivocally prophesied: “Today the Bayán is in the stage of seed; at the beginning of the manifestation of H im Whom God shall make manifest its ultimate perfection will become apparent.” “Ere nine will have elapsed from the inception of this Cause the realities of the created things will not be made manifest. All that thou hast as yet seen is but the stage from the moist-germ until W e clothed it with flesh. Be patient until thou beholdest a new creation. Say: Blessed, therefore, be God, the Most Excellent of Makers!”

“He around Whom the Point of the Bayán (Bab) hath re volved is come” is Bahá’u’lláh’s

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confirmatory testimony to the inconceivable greatness and preeminent character of His own Revelation. “If all who are in, heaven and on earth,” He moreover affirms, “be invested in this day with the powers and attributes destined for the Letters of the Bayán, whose station is ten thousand times more glorious than that of the Letters of the Qur’dnic Dispensation, and if they one and all should, swift as the twinkling of an eye, hesitate to recognize My Revelation, they shall be accounted, in the sight of God, of those that have gone astray, and regarded as ‘Letters of Negation.’ ” “Powerful is He, the King of Divine might,” He, alluding to Himself in the Kitab-i-fqén, asserts, “to extinguish with one letter of H is wondrous words, the breath of life in the whole of the Bayán and the people thereof, and with one letter bestow upon them a new and everlasting life, and cause them to arise and speed out of the sepulchers of their vain and selfish desires.” “This,” He furthermore declares, “is the king of days,” the “Day of God H imself,” the “Day which shall never be followed by night,” the “Springtime which autumn will never overtake,” “the eye to past

ages and centuries,” for which “the soul of every Prophet of Goal, of every Divine Messenger,

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hath thirsted,” for Which “all the divers hindreds Of the earth have yearned,” through which “God hath proved the hearts of the entire company of His Messengers and Prophets, and beyond them those that stand guard over H is sacred and invisible Sanctuary, the inmates of the Celestial Pavilion and dwellers of the Tabernacle of Glory.” “In this most mighty Revelation,” He moreover, states, “all the Dispensations Of the past have attained their highest, their final consummation.” And again: “None among the Manifestations of old, except to a prescribed degree, hath ever completely apprehended the nature of this Revelation.” Referring to His own station He declares: “But for Him no Divine Messenger would have been invested with the Robe of Prophethood, nor would any of the sacred Scriptures have been revealed.”

And last but not least is ‘Abdu’l-Bahá’s own tribute to the transcendent character of the Revelation identified with His F ather: “Centuries, nay ages, must pass away, ere the Day-Star of Truth shineth again in its midsummer splendor, or appeareth once more in the radiance of its vernal glory.” “T he mere contemplation of the Dispensation inaugurated by the Blessed Beauty,” He furthermore affirms,

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“would have sufficed to overwhelm the saints of bygone ages —saints who longed to partake for one moment of its great glory.” “Concerning the Manifestations that will come down in the future ‘in the shadows of the clouds,’ hnow verily,” is His significant statement, “that in so far as their relation to the source of their inspiration is concerned they are under the shadow of the Ancient Beauty. In their relation, however, to the age in which they appear, each and every one of them ‘doeth whatsoever He willeth.’ ” And finally stands this, His illuminating explanation, setting forth conclusively the true relationship between the Revelation of Bahá’u’lláh and that of the Báb: “T he Revelation of the Báb may be likened to the sun, its station corresponding to the first sign of the Zodiac—the sign of Aries —— which the sun enters at the vernal equinox. The station of Bahá’u’lláh’s Revelation, on the other hand, is represented by the sign Leo, the sun’s mid-summer and highest station. By this is meant that this holy Dispensation is illumined with the light of the Sun of Truth shining from its most exalted station, and in the plentitude of its resplendency, its heat and glory.”

To attempt an exhaustive survey of the prophetic references

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to Bahá’u’lláh’s Revelation would indeed be an impossible task. To this the pen of Bahá’u’lláh Himself bears witness: “All Divine Books and Scriptures have predicted and announced unto men the advent of the M 03!: Great Revelation. None can adequately recount the verses recorded in the Books of former ages which forecast this supreme Bounty, this most mighty Bestowal.”

In conclusion of this theme, I feel, it should be stated that the Revelation identified with Bahá’u’lláh abrogates unconditionally all the Dispensations gone before it, upholds uncompromisingly the eternal verities they enshrine, recognizes firmly and absolutely the Divine origin of their Authors, preserves inviolate the sanctity of their authentic Scriptures, disclaims any intention of lowering the status of their F ounders or of abating the spiritual ideals they inculcate, Clarifies and correlates their functions, reaffirms their common, their unchangeable and fundamental purpose, reconciles their seemingly divergent claims and doctrines, readily and gratefully recognizes their respective contributions to the gradual unfoldment of one Divine Revelation, unhesitatingly acknowedges itself to be but one link in the chain of continually progressive Revelations, supplements their

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teachings with such laws and ordinances as conform to the imperative needs, and are dictated by the growing receptivity, of a fast evolving and constantly changing society, and proclaims its readiness and ability to fuse and incorporate the contending sects and factions into which they have fallen into a universal F ellowship, functioning within the framework, and in accordance with the precepts, of a divinely conceived, a world-unifying, a world-redeeming Order.

A Revelation, hailed as the promise and crowning glory of past ages and centuries, as the consummation of all the Dispensations within the Adamic Cycle, inaugurating an era of at least a thousand years’ duration, and a cycle destined to last no less than five thousand centuries, signalizing the end of the Prophetic Era and the beginning of the Era of Fulfillment, unsurpassed alike in the duration of its Author’s ministry and the fecundity and splendor of His mission—such a Revelation was, as already noted, born amidst the darkness of a subterranean dungeon in Tihrzin—«an abominable pit that had once served as a reservoir of water for one of the public baths of the city. Wrapped in its stygian gloom, breathing its fetid air, numbed by its humid and icy atmosphere,

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His feet in stocks, His neck weighed down by a mighty chain, surrounded by criminals and miscreants of the worst order, oppressed by the consciousness of the terrible blot that had stained the fair name of His beloved Faith, painfully aware of the dire distress that had overtaken its champions, and Of the grave dangers that faced the remnant of its followers—at so critical an hour and under such appalling circumstances the “Most Great Spirit,” as designated by Himself, and symbolized in the Zoroastrian, the Mosaic, the Christian, and Muhammadan Dispensations by the Sacred Fire, the Burning Bush, the Dove and the Angel Gabriel respectively, descended upon, and revealed itself, personated

by a “Maiden,” to the agonized soul of Bahá’u’lláh.

“One night in a dream,” He Himself, calling to mind, in the evening of His life, the first stirrings of God’s Revelation within His soul, has written, “these exalted words were heard on every side: ‘Verily, We shall render Thee victorious by Thyself and by Thy pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Ere long will God raise up the treasures of the earth—men who

will aid Thee through Thyself

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and through Thy Name, wherewith God hath revived the hearts of such as have recognized Him.’” In another passage He describes, briefly and graphically, the impact of the onrushing force of the Divine Summons upon His entire being—an experience vividly recalling the Vision of God that caused Moses to fall in a swoon, and the voice of Gabriel which plunged Muhammad into such consternation that, hurrying t0 the shelter of His home, He bade His wife, Khadijih, envelop Him in His mantle. “During the days I lay in the prison of Tihran,” are His own memorable words, “though the galling weight of the chains and the stench-filled air allowed Me but little sleep, still in those infrequent moments of slumber I felt as if something flowed from the crown of My head over My breast, even as a mighty tor rent that precipitateth itself upon the earth from the summit of a lofty mountain. Every limb of My body would, as a result, be set afire. At such moments My tongue recited what no man could bear to hear.”

In His Sfiratu’l-Haykal (the Sfirih of the Temple) He thus describes those breathless moments when the Maiden, symbolizing the “Most Great Spirit” proclaimed His mission to the entire creation: “While engulfed

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in tribulations I heard a most wondrous, a most sweet voice, calling above My head. Turning My face, I beheld a Maidenthe embodiment of the remembrance of the name of My Lord —suspended in the air before Me. So rejoiced was she in her very soul that her countenance shone with the ornament of the good-pleasure of God, and her cheeks glowed with the brightness of the All—Merciful. Betwixt earth and heaven she was raising a call which captivated the hearts and minds of men. She was imparting to both My inward and outer being tidings which rejoiced My soul, and the souls of God’s honored servants. Painting with her finger unto My head, she addressed all who are in heaven and all who are on earth, saying: ‘3 y God! This is the Best-Beloved of the worlds, and yet ye comprehend not. This is the Beauty of God amongst you, and the power of H is sovereignty within you, could ye but understand. This is the Mystery of God and His Treasure, the Cause of God and His glory unto all who are

in the kingdoms of Revelation and of creation, if ye be of them that perceive.’ ”

In His Epistle to Nésiri’d-Din shéh, His royal adversary, revealed at the height of the proclamation of His Message, occur these passages which shed fur 371

ther light on the Divine origin of His mission: “0 King! I was but a man like others, asleep upon My couch, when lo, the breezes of the All—Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One W ho is Almighty and All-Knowing. And he bade Me lift up My voice between earth and heaven, and for this there befell Me what hath caused the tears of every man of understanding to flow. . . . This is but a leaf which the winds of the will of Thy Lord, the Almighty, the All-Praised, have stirred. . . . H is all-compelling summons hath reached Me, and caused Me to speak H is praise amidst all people. I was indeed as one dead when H is behest was uttered.

The hand of the will of Thy

Lord, the Compassionate, the Merciful, transformed Me.” “By My Life!” He asserts in another Tablet, “Not of Mine own volition have I revealed Myself, but God, of His own choosing, hath manifested Me.” And again: “W henever I chose to hold My peace and be still, lo, the Voice of the Holy Spirit, standing on My right hand, aroused Me, and the Most Great Spirit appeared before My face, and Gabriel overshadowed Me, and the Spirit of Glory stirred within My bosom, bidding Me arise and

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break My silence.”

Such were the circumstances in which the Sun of Truth arose in the city of Ṭihrán —— a city which, by reason of so rare a privilege conferred upon it, had been glorified by the Báb as the “Holy Land,” and surnamed by Bahá’u’lláh “the Mother of the world,” the “Dayspring of Light,” the “Dawning-Place of the signs of the Lord,” the “Source of the joy of all mankind.” The first dawnings of that Light of peerless splendor had, as already described, broken in the city of Shíráz. The rim of that Orb had now appeared above the horizon of, the Siyah(11511 of Tihran. Its rays were to burst forth, a decade later, in Baghdad, piercing the clouds which immediately after its rise in those somber surroundings obscured its splendor. It was destined to mount to its zenith in the far-away city of Adrianople, and ultimately to set in the immediate vicinity of the fortress-town of ‘Akká.

The process whereby the efiulgence of so dazzling a Revelation was unfolded to the eyes of men was of necessity slow and gradual. The first intimation which its Bearer received did not synchronize with, nor was it followed immediately by, a dis WORLD ORDER

closure of its character to either His own companions or His kindred. A period of no less than ten years had to elapse ere its far-reaching implications could be directly divulged to even those who had been intimately associated with Hima period of great spiritual ferment, during which the Recipient of so weighty a Message restlessly anticipated the hour at which He could unburden His heavily laden soul, so replete with the potent energies released by God’s nascent Revelation. A11 He did, in the course of this pre-ordained interval, was to hint, in veiled and allegorical language, in epistles, commentaries, prayers and treatises, which He was moved to reveal, that the Báb’s promise had already been fulfilled, and that He Himself was the One Who had been chosen to redeem it. A few of His fellow-disciples, distinguished by their sagacity, and their personal attachment and devotion to Him, perceived the radiance of the as yet unrevealed glory that had flooded His soul, and would have, but for His restraining influence, divulged His secret and proclaimed it far and wide.

Excerpt from God Passes By, Shoghi Effendi.

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EMERIC SALA

Part Two

ISLAM LED THE WORLD IN SCIENCE AND ART

IX centuries before Columbus

could prove the earth to be round, Muslim mathematicians of Kufa established its circumference at twenty-four thousand miles. It can no longer be disputed that the Crusaders who went East to punish the “heathen” Muslims returned with a course of instruction in civilization. The first university of Europe was established by the Muslims. Indeed, how often do we recall the origin of our university professors’ black gown in the Arabic Kaftan? From the eighth to the tenth century Bagldéd was the world’s most civilized city. Its streets were paved and illumined, and owned elaborate waterworks; while pigs were still roaming the dark and muddy streets of London and Paris. The university of Baghdaid was endowed with over three million dollars and had an at tendance of six thousand students.

For four centuries Arabic was the international language of knowledge. Many Christians stud ied this language between the eighth and eleventh centuries and

attended Muslim universities. Aristotle and Plato were re-discovered by Muslim scholars who translated many Greek manuscripts into Arabic. Algebra and astronomy were expanded by the Muslims. They are the originators of modern chemistry, meteorology and geography. One Muslim travelled for forty years collecting mineralogical specimens, while another scholar made botanical observations over the entire Muslim world. They had a passion for intellectual pursuits. The first known telescope was built for a Muslim caliph. Without the Arabic decima] system modern science and business would be impossible. Muslim surgeons were the first to dissect the human body, which was forbidden to Christians by the Church.

Many of our finest cotton fabrics like muslin, damask, and cambric were originated by the Muslims. Damascus swords and Toledo blades are still renowned. Sugar, coffee, rice, cherries and other fruits, reached the European table because of the Arabs. One of the greatest contributions of Islém t0 the Western World is the art of

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papermaking, which they transmitted from China, and without which printing and universal education would have been impossible.

“The ninth century was essentially a Muslim century. To be sure, intellectual work did not cease in other countries; far from it; but the activity of the Muslim scholars and men of science was overwhelmingly superior. They were the real standard bearers of civilization in those days. . . . The overwhelming superiority of Muslim culture continued to be feltthroughout the tenth century. Indeed, it was felt more strongly than ever, not only because the foremost men of science were Muslims, but also because cultural influences are essentially cumulative. . . . To be sure, other languages, such as Latin, Greek, or Hebrew were also used by scholars, but the works written in those languages contained nothing new. . . . All the new discoveries and the new thoughts were published in Arabic. Strangely enough, the language of the Qur’án had thus become the international vehicle of scientific progress.” (George Sarton, Introduction to the History of Science, Vol. I.) Arabic, which

before Muhammad had only a tribal significance, became a world language. The desire of

WORLD ORDER

every Muslim to perform the pilgrimage to Mecca brought together scholars from the most distant countries, and thus scientific knowledge rapidly spread and new discoveries were easily exchanged in all parts of Islam.

While Christian Europe was enveloped in darkness and gloom, overshadowed by ecclesiastical intolerance, Muhammad, the founder of an independent religion, established a civilization which our historians have as yet not satisfactorily explained. Sarton, referring to Islam, admits that “The creation of a new civilization of international and encyclopaedic magnitude within less than two centuries is something than we can describe, but not completely explain. . . . It was the most creative movement of the Middle Ages down to the thirteenth century.” While the Christian world was burning alive those Who dared to question established dogmas, Islam encouraged free thought and developed the experimental method, which is the foundation of modern science. Before Muhammad men dared not experiment, for fear of “evil” spirits. By destroying the ikons Muhammad dealt a mortal blow to many superstitions and elemental fears of his time, and prepared the field for scientific inquiry. He said: “Science is the remedy for the in [Page 375]ISLAM

firmities of ignorance, a comforting beacon in the light of injustice.” Further historians might, by implication, recognize as an essential foundation stone of our modern world the famous statement of Muhammad: “The ink of the scholar is more holy than the blood of the martyr”. Knowledge of reading and writing became a universal accomplishment. All Muhammadans read in the Qur’án that ignorance is the greatest poverty, that a mind without education is like a brave man without arms, and that knowledge increases the honor of princes and brings men of low degree into the palaces of kings. “The day on which I have learned nothing is no part of my life” is an oft-quoted Arab saying.

The Muslims were kind and tolerant to their non-Muslim subjects. Under their patronage many important Works in Arabic were published by Christians, Jews and Sabaeans. Down to the ‘ twelfth century Arabic was the philosophic and scientific language of the Jews. The greatest Jewish treatise of the Middle Ages was written by Maimonides in Arabic.

Christianity was slow in recognizing Islém as the source of the Renaissance. Through the impact of Islamic scholarship, mainly in Sicily and Spain, Eu 375

rope became civilized. “Let us compare the two civilizations,” said Seignobos in his H istoire de la Civilisation au Mayan Age, which in the eleventh century divided the Ancient World. “In the West -— miserable little cities, peasant’s huts and great fortresses—a country always troubled by war, where one could not travel ten leagues without running the risk of being robbed; and in the Orient — Constantinople, Cairo, Damascus, Baghdád —— all cities of the ‘Arabian Nights,’ with their marble palaces, their workshops, their schools, their bazaars, their villages and with the incessant movement of merchants who traveled in peace from Spain to Persia. There is no doubt that the Mussulman and Byzantine worlds were richer, better policed, better lighted than the western world. In the eleventh century these two worlds began to become acquainted; the barbarous Christians came into contact with the civilied Musslmans in two ways — by war and by commerce. And by contact with the Orientals the Occidentals became civilized.”

THE QUR’AN AND ITs TEACHING Just as the 01d and New Testa ment are the most important and most Widely read books in the Christian World, the Qur’án rep

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resents the most important event to a world of almost three hundred million Muslims. It is doubtful if Muhammad could read or write, since his sayings were recorded by his followers on palm-leaves, skins and bones. His magnificent style testifies to the source of his inspiration. “The Quran is written in the rhetorical style and, as Arabic literature, has n e v e r been equalled.” (E. H. Palmer, Sacred Books of the East.) Its voice is pure, of a pristine beauty and an elevated character. “The genius of his language invested his message with poetic majesty. There is a necessary rhythm in the very structure of it which echoes alike from mosque and synagogue and cathedral.” (G. G. Atkins and G. S. Braden, Procession of the Gods.) The Qur’án was until 1844 the last revealed book of a religion of faith, the last authority for devotion and good works. It taught certainty of God and His Will and obedience thereto under all conditions.

“Righteousness is not that ye turn your faces toward the east or the west, but righteousness is

belief in God, and the last day and the Angels, and the Book, and the prophets, and giving of wealth for His love to kindred, and orphans, and the poor, and the son of the road, and beggars,

WORLD ORDER

and those in captivity; steadfast ness in prayer, and in giving aims; and in surety of their covenant; and the patience in poverty, and distress, and in time of violence; these are they who are true, and these are those who fear.” (Qur’án, Sura II 170.) That God is one, and the art of self-forgetfulness is the message of the Qur’án. “No man is a true believer, unless he desireth for his brother that which he desireth for himself” is taken from the Qur’án though it would fit the Bible. Charity is not less known to Islam than to Christianity. “A man’s true wealth hereafter,” said Muhammad, “is the good he does in this world to his fellowmen.” Muhammad never questioned the authority of the Jewish or Christian Scriptures. “We believe in God,” says the second chapter of the Qur’án, “and that which hath been sent down unto Abraham and Ishmael, and Isaac and Jacob, and that which was delivered unto Moses and Jesus, we make no distinction between

any of them, and to God we are resigned.”

The Bible and the Qur’án are more similar than unlike to each other. What Christian would hesitate to read the following prayer taken from the Qur’án: “0 Lord, grant to me the love of Thee; grant that I may love those

that love Thee; grant that I may

[Page 377]ISLAM

do the deed that may win Thy love; make Thy love to be dearer to me than self, family or than wealth.” Muslims pray five times a day, at regular intervals, which explains perhaps their peace of mind. During the month of Ramadan men and women, rich or poor, refrain from food or drink from sunrise to sunset. Fasting must have accomplished some social leveling in a world Where so many went hungry all year round. The rich fasting for one month out of love for their Creator could not help but be charitable to the destitute during the remaining months of the year. It is also known that most Muslims paid annually the voluntary poor tax of two and a half per .cent of the capital value of all their earthly possessions.

Muhammad laid down very strict laws for cleanliness. The description of an English writer’s visit to a Muslim village is interesting to quote: “He became tremendously impressed with the cleanliness of the Malays as compared with the filthiness of the pagans, and reflected that no other religion, with the exception of Judaism, had taught the poorer classes the law of cleanliness, so essential to dwellers in hot countries.” (Owen Rutter, Triumphant Pilgrimage.)

WOMEN IN ISLAM

Polygamy was very common

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in primitive societies. Frequent wars, excess of women and their usefulness as laborers established polygamy amongst pastoral and agricultural people. In the time of Muhammad polygamy or concubinage were universally practiced. Moses did not impose any limit on the number of wives for one man. Only later did the Talmud counsel that a man should have no more wives than he could properly maintain. Not until the eleventh century AD. was p o l y g a m y prohibited amongst the Jews. An Athenian could have as many wives as he wanted, and a high-caste Brahmin, even today, can marry all the wives he chooses. The Roman State gave legal sanction to the institution of concubinage, and so did China until as recently as

1931.

Christ did not forbid the uni versal practice of polygamy. Concubinage was sanctioned by the Synod of Toledo in 400 A.D., and was not supressed until the fifth Lateran Council in 1516. Early Christian emperors, nobles and priests were known as polygamous. Charlemagne, amongst other Merovingian kings, had two wives and several concubines. Centuries later Philip of Hesse and Frederick William I of Prussia entered bigamous marriages with the sanction of the Lutheran Church. After the dev

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astating Thirty Years’ War the population was so greatly reduced that in 1650 the Kreistag at Nuremberg passed a resolution allowing every man to marry two women. Even St. Augustine could not find a plurality of wives so reprehensible, for he declared that polygamy was not a crime where it was legally practiced. German reformers of the sixteenth century are known to have approved of a second or third wife simultaneously with the first, if the' latter remained without issue.

Muhammad did not invent polygamy but actually restricted it, by limiting a man’s wives to four. In his time the position of women was very much inferior to what it is today. A Hebrew father could sell his daughter as a minor, and in case of his death his sons could dispose of her at their pleasure. Among pagan Arabs, women counted as an integral part of man’s estate and were trained and disposed of by father or husband as any other chattel. The Arabs were known to have buried their infant daughters alive, 3 practice which Muhammad denounced under very severe penalties. To such people Muhammad taught respect for. women by saying: “The best of you are those who are best to their wives. To acquire knowledge is an equal

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duty of man and woman. . . . Woman is a queen in her own house.” Under Muslim code a woman is not her husband’s possession and enjoys rights as an independent human being. She has equal rights in court, can sell or dispose of her properties without the consent of her husband, can sue, and has a definite share in inheritance, privileges which Western women have been

enjoying only since the turn of this century.

Those who blame Muhammad for polygamy should remember that for twenty-five years he was married to his first wife, Khadijah, and only after her death, when he was over fifty, did he accept several wives, as was the local and almost universal custom at that time. Ameer Ali explains that he married the widow Sauda, for instance, because according to custom marriage was the only means by which he could protect and help her. On other occasions Muhammad concluded marriage to unite two warring tribes.

The conviction is gradually forcing itself on many Muslims and students of the Qur’án that Muhammad actually advocated monogamy, for he said: “You may marry two, three, or four wives, but not more, but if you cannot deal equitably and justly with all, you shall marry only

[Page 379]ISLAM

one.” As it is not likely that a man can be equally just to several wives, Muhammad’s hope for the eventual establishment of monogamy is certain. The subsequent evolution of the status of Islamic women bears this out. Contrary to popular belief, Muslims usually have only one wife, and seldom more than two. A Muslim' may take a second wife at the older wife’s suggestion, who having given birth to several children and needing help, ichooses for her husband another wife, rather than see him having promiscuous affairs with other women. Theiyoung wife is subservient to the first one, who directs the household. This system protected Muslim spinisters from frustration and poverty, which is one of the causes of

prostitution in the Western world.

CONCLUSION

That Islam, like Christianity, was one of the most powerful influences for good in the history of civilization can no longer be denied. Regardless of color, race or wealth it enrolled into a brotherhood those who believed: “There is no God but God and Muhammad is His Prophet.” It abolished idolatry and infanticide, taught good manners to barbarians, protected the orphans, treated slaves with consideration, prohibited intoxi 379

cating drinks, and released one of the greatest forces in history. That it drew its line of toleration otherwise than the Europeans did not make it less tolerant. The British were not more tolerant of widow-burning in India than the Muslims to the worship of idols. It is true that Islam drew the sword, but so did the Christians who participated in the massacre of the Huguenots, the slaughter of the Irish Catholics, the Inquisition

and the annihilation of the Incas and Aztecs.

Islam was boiind to weaken and decline, as did all the other religions that preceded it. The life-cycle of every great religion passes through the inevitable stages of birth, adolescence, maturity and old age. Islam was no exception. Bitter controversies over succession divided it into the Shi’ih and the Sunni sects. Too much luxury in a hot climate combined with an increasing laxity toward a religion that was not easy to follow, eventually undermined the moral fibre of these Semitic races and, as they had never recovered from the Crusades and the Mongol invasion, decadence was inevitable.

Before its fall, however, Islam made three major contributions to civilization. First, it created a nation-state, guaranteeing freedom of worship and equal rights

[Page 380]380

for all before the law. Second, it developed the experimental method in science, which was unknown to the Greeks. And its third contribution is the history of Islam itself, perhaps the most remarkable example of the influence of religion on civilization.

Islam reminded a world, otherwise apt to forget, that God is real, that He manifests His Powers in different times and in diflerent degrees according to the capacity of the people to whom He speaks. No man short of divine assistance could have accomplished in a hostile world the mission which was Muhammad’s. Though the man of Mecca did not say the last word on the question of prophetic religion, his record bears Witness to the creative spirit latent in more than one religion.

The greatest contribution of Moses consists in the conception of law and order, without which Western civilization could never have had its beginning. The

WORLD ORDER

Gospel of Jesus Christ Will remain immortal for having given the refining influences of love and companionship to an unintegrated society and thus made life more bearable. Muhammad went a step farther by uniting into a harmonious community tribes of various ethnical origin, and with the experimental method in science supplied the means for our modern nation-states and empires.

After all our civilization is based not only on the ten commandments of Moses. Were it so, we would have to call it Jewish. To call our civilization Christian is also historically inaccurate. It is up to future historians to prove to a generation less biased than our own, that the formative influences of our Western civilization are not only Hebrew and Christian but also Muhammadan.

Bahá’u’lláh is taking humanity a step still farther and is contributing a new pattern-value to the civilization to come.

Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, unlike all the Dispensations Of the past, the apostles of B‘aha’u’lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution of their task. . . . Therein lies the distinguishing feature of the Bahá’í Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect,

unify, and fulfill them. . . .

”SHOGHI EFFENDI

[Page 381]_—ga./itoria/

HE swift movement of world

events from 1919 to 1939 brought humanity to that stage in the destruction of a long historic cycle when inner incompatibility, prejudice, fear and ambition seize upon the instruments of civilization and employ the terms of political and economic policy in order to render to violence its supreme expression. The trend became fixed and irrevocable. Failing to yield itself to the divine Will, human will became victim to that frenzy which is the more sinister because it is no longer primitive excitement but the crystallization of implacable formulas of collective power. The individual consciousness is not scaled to such vast areas of experience. Spiritually little men raise up artificial formulas to serve as substitutes for the essential truths uttered by the Prophet as He walks among men.

The condition was defined by these words in a cablegram from Shoghi Effendi received in America August 30, 1939; “Shades (of) night, descending (upon) imperilled humanity, inexorably deepening.” Dark, encircling

How Civilizations Die

night, witnessing the setting of all the illumined heavenly bodies which had brought light to mankind in the past, hopeless of any new dawn, the state in which man learns that he must confront his own ignorance and his own evil!

What more can the civilized man do for himself and for others when the ends, the issues and the plans of existence have been seized from his grasp by Caesar and his legions? What more can the loyal follower of a sectarian creed accomplish for himself, his church or his neighbors when the ancestral world which the creed might have fitted is utterly abandoned, an empty house fallen to decay? How long can the stronger, cleverer few hope to fish in troubled waters when the hurricane engulfs even the dry land and dashes ships of steel against houses of stone? “(The) longpredicted world-encircling conflagation, essential pre-requisite (to) world unification, (is) inexorably moving to its appointed climax,” Shoghi Effendi cabled a few months later, in 1940.

Immersed in such a vast movement of destiny, knowing that in

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this crisis there is no escape by migration, discovery, even by conquest and seizure, the Bahá’í at moments turns back to significant pictures by which human feeling attempts to grasp the meaning of times, people and civilizations. One of these pictures reveals the image of an inhuman god; enthroned by a powerful priesthood high above the people, his belly a smoking fire, his worship the sacrifice of children torn from their mothers’ arms. Another uncovers the rising waters of the great flood, inch by inch submerging every safety and every stronghold which mankind has built for protection against its foes. One sees, finally, the Figure of the Holy One walking on earth, asserting truth and love against every human argument and condition, the miracle of history, shepherding the lowly and sincere into His Kingdom, judging and condemning the cruel, the truthless, the deniers.

Never in all recorded time has a destined destruction of civilization been stayed by any of the institutions, secular or religious, through which the civilization has developedrto the degree of external glory and inner decay. All that has fed upon the civilization and exploited the weakness of its peoples, all that has attained in WORLD ORDER

fluence and power for its own ends, all that depends directly or indirectly upon its injustice, goes down with the ‘collapse of the civilization as parasites go down with the dying tree. For wars and revolutions to come, there must be a succession of awful prior defeats in the world of the soul. There must be abdications of truth and righteousness, there must be prostitutions of public privilege and power, there must be accommodations entered into with despoilers of the people. One by one the mighty walls raised by the people of faith must be undermined by creed, ceremony and policy before the hosts of the destroyers can enter the city gates. The work of evil goes on unchecked and unnoticed when leaders are busy in disputes concerning the priorities of institutional religion. At last the process culminates in necessity to uphold immoral public policy in the guise of programs for crisis. At last, having abandoned voluntary effort to remain true to the Faith of God, it becomes imperative for the multitudes to perform what their faith had originally condemned. Definitions of necessity are a last vain effort of man to remain rational when he has betrayed the true aim and function of reason.

No concentration of social

[Page 383]CIVILIZATIONS DIE

force nor combination of moribund institutions can restore the youthful vigor and integrity that have been lost. The spirit creates the social institutions needed for accomplishing tasks concerned with the development of one historic era. When the tool has done its work, and diflerent instruments are needed, the institutions are destroyed by that same spirit. which then is engaged in creating new and more effective tools. But faith is the capacity to live positively in and through conditions which to the denier seem to be utterly irreconcilable and mutually exclusive. The beginnings and the ends of all things on earth are matters of faith. The tenderest love which the Prophet can convey, and the violence of war itself, can to the man of faith he one mystery.

The outcome of the trend when the power of destruction is manifest discloses the true nature of the prevalent human qualities and attitudes. Destruction is never merely the expression of one evil party in relation to another innocent party, for the outcome rests upon prior indifference and non-action as much as upon explosive ambition. The passive unwillingness of a great body of cultured, humane and civilized people in many countries to exert themselves sufficiently to establish either justice

383

for their own poor or collective security for all nations, weak or powerful, provided the Opportunity for the active forces to work. Those who build an anvil may deny having built the hammer, but in action the anvil and the hammer are one instrument and one function. That is why, in a time like the present, there can be so much apparent good and so much innocence, such wonderful virtues and such heroic suffering. Praiseworthy in relation to ethical standards of the past, they nevertheless did not suffice to stay the hand of the great destroyers. The eventual outcome of events is their condemnation.

But destruction itself is part of that larger order Whose dynamic form is growth. The Bahá’ís find in their Faith complete assurance that this outer darkness will end and the light of spiritual knowledge cover the earth. By the elimination of the social patterns, which have become agencies of destruction, and the refutation of the human loyalties which serve to organize and perpetuate prejudice of race, creed, class and nation, the creative spirit sent down through Bahá’u’lláh will gradually disclose its own world pattern and establish it with the authority of truth and discipline in the hearts of men. —-H. H.

[Page 384]RACE AND MAN

Book Review

MAYE HARVEY GIF T

ACE AND MAN, the fruit of

several years’ research, was among the Bahá’í publications to appear during the Centenary Year of this world-wide Faith and its fiftieth year in the United States of North America. The compilation as originally conceived dealt only with the white and colored problem. However, when S‘hoghi Effendi, Guardian of the Bahá’í Faith, pointed out the importance of the American Indian, the Jewish and Eskimo minorities of the Western Hemisphere, the manuscript was revised accordingly. In its final form its value to students of race relations is considerably enhanced.

The scope and spirit of the volume may he glimpsed by thumbing through its pages. The foreword reads like this:

“It is with belief in the essential and indestructible oneness of the human race, and with confidence that the age of trial and decision through which the world is passing is a prelude to a universal era of brotherhood in all human affairs, that this compilation has been prepared.

“In Section I the words of scientists, sociologists and educators have been arranged to present the problem of race relations in this modern world, and the solution as great thinkers envision them. . . . In section II the Bahá’í Teachings are given according to a similar pattern. . . . Here we find the oneness of

Race and Man, by Maye Harvey Gift and Alice Simmons Cox. Bahá’í Publishing Committee, 1944.

mankind levealed as the underlying truth of man’s relationship with man, and unity in diversity expressed as one great aspect of this truth as it must appear in the new world society to emerge after this present agony. . . . Here we find emphasized, not only the urgency of the problem of race prejudice and hatred, but also the necessity of solving it through a spirit of unity and love,—a spirit that must find expression through definite institutions of a social order

designed for the good of all mankind.”

The Introduction furnishes sufficient background material and historical perspective for the fullest appreciation of the body of quotations. It presents the highlights of the past quarter of a century of Bahá’í activities in the United States, unfolding through the stages of race amity conventions and dinners into race unity as an integral feature of Bahá’í community life.

“The day for speaking of ‘race unity,’” it points out, “has merged into the day for proclaiming ‘race unity.’ Gestures of tolerance and goodwill which leave their participants free to go back to the old divisive attitudes, institutions and activities, are no longer sufficient to meet the world’s pressing needs. They solve no problems. Recognition of the oneness of the human race is the next and inevitable step. It is a new spiritual level Which recreates the individual and his whole social fabric. Prejudice is transmuted into appreciation, lines of separation dissolve into avenues of

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association and cooperation. . Unity involves no loss of distinctive attributes; on the contrary, its lifeimparting power invests the individual with widened horizons enriched by hitherto unsuspected potentialities of all his fellow-men. Uniformity can come only from blind imitation of out-moded standards.”

The ideals and accomplishments of the Bahá’í Faith outlined in the introductory pages “present no isolated phenomenon. They are related to and form an integral part of the whole pattern of human culture unfolding throughout the ages.” The brief survey of history given shows that the great civilizations—Jewish, Zoroastrian, Buddhist, Christian and Muhammadan—have sprung from the impetus imparted by a unique spiritual genius, the Prophet of the age.

The coming world order cannot be made up of a conglomeration of mutually exclusive and conflicting man-made formulae. The new world order will be the expanding expression of spiritual truth in social forms suited to twentieth century needs and aspirations. Facing, as we do today, the inadequacy of nationhood, the widest unity society has so far attained, the unifying of all peoples is the inescapable and culminating step in human progress.

“It is as simple in solution as the integrating of tribes, city, state and nations in the past. It is as difficult, on the other hand, as lifting the human soul from its selfish animal motivations into spiritual consciousness and a new morality. For the problem is always a moral and spiritual one.” “Cycle after cycle of progress has altered the size and special character of social units, until now modern material and in tellectual development has opened an era of world-wide intercourse and interdependence. But the spiritual virtues are the same. . . . Human oneness, which man first learned to apply in small groups, begins to operate as the universal law it actually is, to include all mankind. . . .”

The paged outline prepares the reader for the comprehensive range of material quoted from some ninety leaders of scientific thought. The fallacy of basic racial differences is exploded. The importance of the modern race problem is shown not only in its relation to the minorities considered, but to America and to the world at large. Suggestions for uplifting and unifying the races are listed, and specific solutions, such as cultural pluralism, racial nationalism and unity in diversity are evaluated. And finally, America’s responsibility for world leadership in unifying the races is acknowledged.

The soundness of the method used is evident in the conception of science and religion as the two wings of human uplift. ‘Abdu’l-Bahá, after showing religion and science to be the measure of human understanding, with no real contradiction between these two aspects of Truth, says:

“When religion, shorn of its superstitions, traditions and unintelligent dogmas, shows its conformity with science, there will be a great cleansing force in the world, which] will sweep before it all wars, disagreements, discords and struggles—and then will mankind be united in the power of the love of God.”

The Spiritual Section begins with the teachings available in Jewish, Christian and Islamic sacred writings as evidence that former Prophets have recognized men as brothers under one God. The rest is devoted

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to the Bahá’í sacred writings proclaiming that the accomplishment of human oneness is destined for this age; that it will result in the establishment of the Kingdom of God on earth as the form of human society, and calling for vigorous action to bring Bahá’u’lláh’s program to a speedy realization.

The compilation closes with a detailed biographical and bibliographical section.

The following extract from the pen of Louis Gregory serves to connect the scientific and spiritual sections of the compilation. After quoting from DuBois’ famed Litany of Atlanta:

“ ‘Bewildered are we and passion tost, mad with the madness of a mobbed and mocked and murdered people; straining at the armposts of Thy Throne. . . . Tell us the plan; give us the sign; whisper—speak, call, great God, show us the way and point us the path!” Mr. Gregory continues, “Heaven and earth heard

WORLD ORDER

that piercing cry, uttered by one, echoed by millions. Earth and Heaven answered. The chivalry of the South shook ofi its indifference for a better acquaintance with its black neighbors, and to inaugurate a campaign of education against mob rule. Heaven’s answer, no less specific, brought . . . ‘Abdu’l-Bahá, the Servant of God7 who appeared in 1912 before the National Association for the Advancement of the Colored people . . . and briefly unfolded to them the program of God for human relief. It was a message from the living God upon Whom they had called. . . . They received both the message and the messenger with joyous acclaim, but in the hurly-burly, soon forgot. . . .

“This Most Great Reconstruction which the majestic Revelation of Bahá’u’lláh brings to view, is not black or white or yellow or brown or red, yet all of these. It is the power of divine outpouring and endless perfections for mankind.”

I NAW-RUZ Elizabeth Hackley

The reawakening of life; ‘

The peace that conquers selfish strife; The hope that rises strong and free, Born of faith and love for Thee;

The faith that spirit will avail

Within my life, and will prevail Among the struggling sons of earth: All these are symbols of rebirth,

Are signs of Thy dear guidance, Lord, As Thy great love, the mystic cord, Draws us from winter’s grief and fear Into the springtime of the year.

[Page 387]THE LIGHT OF LIFE

V inson Brown

Down in the darkness my mind was struggling;

The shadows of gloom were surging around me.

Lord, I saw You as far off light on a hill,

And my soul cried for You as a child cries for its mother.

Once I thought I could walk alone like a rogue elephant. Proud I was in the pride of mind and my knowledge. Science was my god and the laws of science.

“This is enough,” I said, “to guide a man on right pathways. What more does a mature man need than scientific laws? There is nothing beyond the grave save only darkness.”

Yet foolish was I in my talk of wisdom, As a deer is foolish who beards the tiger, As a rabbit is foolish who rests on the coils of a serpent.

Deceived was I by my own pride of knowledge.

There are dark places in the mind, unfathomed depths, Shadows that cover explosive destruction.

Those who are most intelligent, most sensitive,

Can be touched with disaster more quickly,

As a flame catches in a roll of celluloid,

As a fire runs through dry grass in summer.

Lord, I woke one day in the greatest darkness, Alone with the terrible aloneness of the blind. Stripped from me was the shield of science, Naked my soul before the terror of the unknown.

Then I rose from the dust to come to Thee.

But pitiful were my struggles through ignorance. I read from holy books, but my mind cried out: “How can I believe these things that are written? Are they not contrary to science and reason?”

But You sent Your light to me And I saw it shining afar in the darkness Like a lighthouse guiding a ship through utter storm.

The obstacles were swept away from my eyes.

I saw the truth as a mirror reflects all before it.

Lord, Your love has found me out in my path of error. It has destroyed the fear that stalked my nights.

It has made of me a whole man, standing upright.

No thanks I can give would pay for this miracle.

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[Page 388]WITH OUR READERS

THE following story from Edmon ton, Alberta, Canada, seems a fitting supplement in actual experience to Emeric Sala’s article on Islém which is completed in this issue. The story is adapted and condensed from the words of the writer:

A few weeks ago we Bahá’ís in this northwestern city of Edmonton together with the charming teacher who was visiting us at that time, were guests of the Moslems who reside here. If the home to which we were invited had of its own accord come to life and opened its arms to receive us we could not have felt more welcome. Many of the Moslems were present when we arrived and on all their faces was an intense look of wanting us and of anticipation to hear what our speaker had to tell them.

The speaker could not have been awarded more complete attention and when she mentioned diflerent places and experiences in the Holy Land the gentle nodding of heads told eloquently of well remembered incidents in their own lives while living in distant lands. They would have had her continue far into the night, had it been possible, and when she concluded such an ovation was given that I am sure she will long remember. Then followed question after question and our speaker used great wisdom in showing conclusively the high place accorded the Prophet Muhammad by the Bahá’í Faith and in drawing to their attention the fact that Bahá’ís fully realize the wealth of scientific and artistic knowledge and discov eries that followed the spread of the Muhammadan religion.

While the men talked and discussed with members of the Bahá’í group, the lovely, dark haired Syrian ladies filled their position as hostesses. At least three different types of delicacies had been prepared for the guests. So many delectable edibles I had not seen since war pointed its gloomy finger in our direction. And how reluctant they all were to have us go and how urgent that we come again soon, individually or together.

In these days of necessarily rigid gas rationing one no longer expects or even hopes for a ride home. Not so with these open hearted and generous people. Had it been their last gallon I feel sure they would have gladly contributed it for not one of us walked or resorted to the trolley but were literally piled in layers in the only available car, that of our host.

It was a remark made by one of the younger Moslem girls that struck us all forcibly. She said never had she been so surprised as when she walked into her father’s living room and saw that these guests of his were obviously of Anglo-Saxon origin. Such a thing just did not happen. In fact when this young lady had been a student at one of our specialized colleges she had been asked whether or not she were heathen. Why then, she wished to know, should these Bahá’ís come and not only treat them as equals but like them, too? It was a pleasure to explain just why it was so and a bond

388

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WITH OUR READERS

of friendship began to grow. As a sign of the sincere friendliness of this group of Moslems we Bahá’ís have been offered the use of the hall below the Mosque at any time.

What a proof this experience is that if we as Bahá’ís cultivate the friendship and trust of other races and creeds and in return wholeheartedly give them ours, and if we can show them, too, that we have no wish to exploit either their beliefs or their prophets, surely this age of terrific religious disunity will gradually disappear of its own sheer disability to nourish itself.

• if *

“The Birth of the Bahá’í Revelation,” our leading article this month7 is taken from Chapter VI in God Passes By. Never before has man been allowed such an intimate picture of how Divine Revelation comes to the chosen Revealer as is given in this chapter, much of it recorded in Bahá’u’lláh’s own words. One is moved to ask, Is man worthy of this bounty? Yet, can anyone read this chapter and doubt that God has spoken once more to man?

Our constant readers are familiar with this book by Shoghi Effendi. In our January issue we published Horace Holley’s summary of the book and in previous issues we have published chapters one and two and Archdeacon Townshend’s introduction to the book. It is available from the Bahá’í Publishing Committee.

The section entitled “Islam” concludes the article begun in our February issue. The two sections are excerpts from the manuscript of a book by Emeric Sala entitled A Supranational Community. Religious prejudice, especially that between Christians and Moslems is largely due to ignorance and tradition. His 389

torical facts such as those presented by Mr. Sala should do much to help us rid ourselves of these prejudices. Mr. Sala’s home is in Montreal where, we understand he conducts an import business. He serves the Bahá’í Cause in many ways there and in other places.

In his editorial “How Civilizations Die” Horace Holley adds further illumination to the subject.

Maye Harvey Gift in writing of Race and Man contributes the third in our series of surveys of Bahá’í literature. Mrs. Gift and Mrs. Cox collaborated in the painstaking task of compiling this valuable book and Mrs. Gift’s modesty has prevented her from giving sufficient praise to the book. Here is well illustrated the Bahá’í principle that humanity needs two wings with which to advance and that we may think of science as one wing and religion as the other. Mrs. Gift has contributed many articles to World Order and serves the Faith in many ways in Peoria, Illinois, her home city.

A new contributor to World Order is Vinson Brown whose poem, “The Light of Life” is sent by the author with the hope it might be of benefit to some other soul who is struggling for light. It was when the writer was passing through a crisis in his life that he learned of the Bahá’í Faith. Mr. Brown became a declared Bahá’í just before his induction into the army.

Elizabeth Hackley, whose poem, “Naw-Rúz” appears in this number, contributes both prose and poetry to World Order. Her review of introductory books to the Bahá’í Faith was in our February issue.

The index for volume ten completes this issue. Our April number will begin volume eleven.

[Page 390]

INDEX

W ORLD ORDER VOLUME TEN, APRIL, 1944—MARCH, 1945

TITLES ‘Abdu’l-Bahá: in America, by Marzieh Gail, 110 America: The Destiny of, by William Kenneth Christian, 67; and the Most Great Peace, by Rowland Estall, 99

American Bahá’í Community, The Growth of the, by Marion Holley, 194

Americas, The Meeting of the, 1. Cosmic;

Mission of the Americas, by Philip Leonard Green, 79; 2. Bahá’u’lláh’s Gift to Latin America, by Octavio Illescas, 85; 3. The Awakening of Latin America, by Mrs. Stuart W. French, 87

Answer, World! Poem, by Angela Morgan, 178

Assemblies, Primer for Bahá’í, by Mamieh Gail, 208

Awakening, Spiritual, Editorial, by Gertrude K. Henning, 315

Báb: Farewell Address to the Letters of the Living. The, 36; Utterances of the, 39; Captivity in Adhirbfiyjén, by Shoghi Effendi, 43; A Personal Impression of, by Dr. Cormick, 65; Commemoration oi the Declaration of, 183

Bábi Revelation, The Birth of the, by Shoghi Effendi, 1

Bahá’í: Faith, Introductions to, by Elizabeth Hackley, 34-7; The Beginnings of,

in America, by Mariam Haney, 355; The Birth of the, by Shoghi Effendi, 361

Bahá’u’lláh’s Tribute to the Báb, 35

Bible: A World, Editorial, by Horace Holley, 251; Understanding the, Editorial, by Bertha Hyde Kirkpatrick, 344

Carnival Is Over, The, Poem, by Sylvia Margolis, 130

Centenary: Bahá’í, Banquet, Editorial, by Gertrude K. Henning, 137; The Chairman’s Introductory Remarks, by Albert R. Windust, 139; Radio Program, 154-; Articles in World Order Magazine, 293

Christ, The Second Coming of, by ‘Abdu’l-Bahá, 41

Civilizations, How, Die, Editorial, by Horace Holley, 381

Communion With the Infinite, by Horace Holley, 217

Crisis of Our Age, The, Book Review, by Garreta Busey, 162

Dawn, Poem, by Florence W. Mayberry, 230

Dispensation, The New, by ‘Abdu’l-Bahá, 306

Dreamers We Want, Poem, by Sylvia Margolis, 346

Etchings, by Amy Brady Dwelly, 325

Example, His Heavenly, Editorial, by Horace Holley, 63

Faith Must Stand, Poem, by Clara Edmunds-Hemingway, 244

Friend, A Bahá’í, Poem, by Mary A. McClennen, 189

God: The Day of, Frontispiece, by Bahá’u’lláh, 33; The Gifts of, Editorial, by Bertha Hyde Kirkpatrick, 190; The Beloved of, by Abdu’LBahá, 257; Equal Before, Editorial, by Garreta Busey, 280; God Passes By, a Summary, by Horace Holley, 297; The day of, Poem, by Beatrice Irwin, 349

Heaven, A New, Editorial, by Garreta Busey, 123

Hills, Unto the, Poem, by Clara E. Hill, 207

House of Worship; A Universal, 1. Its Construction, by Allen B. McDaniel, 73; 2. Its Significance, by Carl Schefi'ler, 75; The Architect’s Design, by Earl H. Reed, 105; Dedication of the Bahti’l', 179

Human Development, The Purpose of, Book Review, by Arthur Dahl, 220

Humanity: The Oneness of, by William Kenneth Christian, 92; One,———One Religion, a Symposium, by Edgar Lee Hewitt and E. Lenore Morris, 233

Illimani—“Condor of Silver,” Poem, by Flora Emily Hottis, 292

Inter-American Fellowship, The Spirit of, by Loulie A. Mathews, 120

Islém: Part One, 338; Part Two, 373; by Emeric Sala

Jew, Tablet to a, by ‘Abdu’l-Bahá, 224

Letter of the Living, Poem, by Alice Simmons Cox, 250

390

[Page 391]INDEX

Light of Life, Brown, 387

Love and Justice, by Erna Schmidt, 317

Man: of Today, The, Poem, by Edwinna Powell Clifford, 305; The Predicament of Modern, Book Review, by Arthur Dahl, 350 \

Mankind, The Races of, Book Review, by Arthur Dahl, 192

Mexican Community, by Florence De Bell Keemer, 165

Mission, The, of Bahá’u’lláh, by G. Townshend, 332

Mormon Ptophecy, The Fulfillment of, by Artemus Lamb, 258

Naw-Rúz, Poem, by Elizabeth Hackley, 386

Ordinances, Bahá’í’, by Garreta Busey, 254

Orient and Occident—1844, Editorial, by Bertha Hyde Kirkpatrick, 90

Peace: World’s, Dedication to the, Editorial, by Garreta Busey, 18; A Highway to Enduring, by David S. Rube, 282‘

Pioneering at Home, by Marguerite True, 289

Post-War Cooperation, Steps Toward, by Arthur Dahl, 320

Prayer of Desperation, Editorial, by Bertha Hyde Kirkpatrick, 215

Race and Man, Book Review, by Maya Haney Gift, 384

Radio Symposium, A, 225

Religion: The Oneness of, by Mrs. Charles Reed Bishop p, 131; Comes Again to Man kind, by Dorothy Baker, 169; Renewal of, by H. M. Manji, 201

Ridvain. Feast of, References, 30

Security, Divine, by ‘Abdu’l-Bahá', 329

Severance, Poem, by Gretchen Westervelt, 354

Soul: Does Soul Survive Body?, by Louis C. Gregory, 265

Tests, by Reginald King, 353

Thanksgiving, by William Kenneth Christian, 245

Unity, The Call to, by Marion Holley and Shirley Warde, 275

With Our Readers, by Bertha Hyde Kirkpatrick, 31, 71, 104, 135, 167, 199, 231, 263, 327, 358, 388

World: A-Coming, New, by Bertha Hyde Kirkpatrick, 28; The, in Transformation, by Horace Holley, 271

The, Poem, by Vinson

391

World Democracy and the Races, by Robert W. Kenney, 21

World Unity: Social Basis of, by Elsie Austin, 125; Religious Foundations of, by Raymond Frank Piper, 141; A Radio Program for, 247

AUTHORS

‘Abdu’l-Bahá, The Second Coming of Christ, 41; Tablet to a Jew, 224; The Beloved of God, 257; The New Dispensation, 306; Divine Security, 329

Austin, Elsie, Social Basis of World Unity, 125

Báb, F arewell Address to the Letters of the Living, 36; Utterances of the, 39

Bahá’u’lláh, The Day of God, 33; Tribute to the Báb, 35

Baker, Dorothy, Religion Comes Again to Mankind, 169

Bishop, Mrs. Charles Reed, The Oneness of Religion, 131

Brown, Vinson, The Light of Life, Poem, 387

Busey, Gmeta, Dedication to the World’s Peace, 18; A New Heaven, 123, The Crisis of Our Age, 162; Bah”i Ordinances, 254; Equal Before God, 280

Christian, William Kenneth, The Destiny of America, 67; The Oneness of Humanity, 92; Thanksgiving, 245

Clifford, Edwinna Powell, The Man of Today, Poem, 305

Cormick, Dr., A Personal Impression of the Báb, 65

Cox, Alice Simmons, Letter of the Living, Poem, 250

Dah1,Arthur, The Races of Mankind, 192; The Purp ose of Human Development,

220; Step 5 Toward Post- War Cooperation, 320; The Predicament of Modern Man, 350

Dwelly, Amy Brady, Etchings, 325

Estall, Rowland, America and the Most Great Peace, 99

French, Mrs. Stuart W., The Meeting of the Americas—The Awakening of Latin America, 87

Gail, Marzieh ‘Abdu’l-Bahá in America, 110; Primer for Bahá’í Assemblies, 208

Gift, Maye Harvey, Race and Man, 384

Green, Philip Leonard, The Meeting of the Americas—Cosmic Mission of the Americas, 79

[Page 392]392

Gregory, Louis 0., Does Soul Survive Body?, 265

Hackley, Elizabeth, Introductions to the Bahá’í Faith, 347; Naw-Rúz, Poem, 386

Haney, Mariam, The Beginnings of Bahá’í Activity in America, 355

Hemingway, Edmunds, Clara, Faith Must Stand, Poem, 244

Henning, Gertrude K., Bahá’í Centenary Banquet, 137; Spiritual Awakening, 315

Hewett, Edgar Lee, One Humanity—One Religion, 233

Hill, Clara E., Unto the Hills, Poem, 207

Holley, Horace, His Heavenly Example, 63; Communion With the Infinite, 217; A World Bible, 251; The World in Transformation, 271; God Passes By, 297; How Civilizations Die, 381

Holley, Marion, The Growth of the American Bahá’í Community, 194; The Call to Unity, 275

Hottis, Flora Emily, Illimani—“Condor of Silver,” Poem, 292

Illescas, Octavio, The Meeting of the Americasfi Bahá’u’lláh’s Gift to Latin Amexica, 85

Irwin, Beatrice, The Day of God, Poem, 349

Keemer, Florence De Bel], Mexican Community, 165

Kennev, Robert W., World Democracy and the Races, 21

King, Reginald, Tests, 353

Kirkpatrick, Bertha Hyde, New World A-Coming, 28; 1844—0rient and Occident, 90; The Gifts of God, 190; Prayer of Desperation, 215; Understanding the Bible, 344; With Our Readers, 31, 71, 104, 135, 167, 199, 231, 263, 295, 327, 358, 388 ,

WORLD ORDER

Lamb, Artemus, The Fulfillment of Mormon Prophecy, 258

Manji, H. M., Renewal of Religion, 201

Margolis, Sylvia, The Carnival Is Over, Poem, 130; Dreamers We Want, Poem, 346

Mathews, Loulie A., The Spirit of InterAmerican Fellowship, 120

Mayberry, Florence V., Dawn, Poem, 230

McClennen, Mary A., A Bahá’í Friend, Poem, 189

McDaniel, Allen B., A Universal House of Worship—Its Construction, 73

Morgan, Angela, Answer, Worldl, Poem, 178

Morris, E. Lenore, One Humanity—One Religion, 240

Piper, Raymond Frank, Religious Foundations of World Unity, 141

Reed, Earl H., The Architect’s Design, 105

Ruhe, David S., A Highway to Enduring Peace, 282

Sala, Emeric, Islém, Part One, 338; Part Two, 373

Schefiier, Carl, A Universal House of Worship——Its Significance, 75

Schmidt, Erna, Love and Justice, 317

Shoghi Effendi, The Birth of the Bábi Revelation, 1; The Báb’s Captivity in Adhirhéyjén, 4-3; The Birth of the Bahá’í Revelation, 361

Townshend, G., The Mission of Bahá’u’lláh, 332

True, Marguerite, Pioneering at Home, 289 Warde, Shirley, The Call to Unity, 275 Westervelt, Gretchen, Severance, Poem, 354

Windust, Albert R., Banquet Chairman’s Introductory Remarks, 139

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